<p> The purpose of this study is to provide a commentary on part of Seneca's lengthy treatise on benefits. An attempt is made to provide an understanding of the meaning of the text. This involves, at times, consideration of the continuity of thought, of textual problems and lacunae (although by no means all difficulties of that order have been discussed). The statements which Seneca makes in his other philosophical works, whether in agreement or contradictory, are adduced for purposes of elucidation. It is apparent that some of the expressions and statements which seem innocuous in their context are sometimes coloured by their appearing elsewhere in doctrines of considerable complexity. Some of the works of Cicero, another valuable source of Roman philosophy, particularly Stoicism, are introduced for purposes of comparison. The ethical works of Aristotle likewise prove to be a valuable source of comparative statements. In general the background provided illustrates that Seneca did not provide the reader with much original thought but that he presented his material with the skill of an effective instructor.</p> / Thesis / Doctor of Philosophy (PhD)

Thesis (M.Arch.) - Carleton University, 2007. / Includes bibliographical references (p. 106-108). Also available in electronic format on the Internet.

Cette thèse étudie la réception de la philosophie de Platon à Rome au cours du premier siècle av. J.-C., en s´attachant plus particulièrement à la façon dont Marco Tulio Cicéron interprète, étudie, traduit et imite l´œuvre du philosophe grec. Nous y analysons également la réception qu´en font les stoïciens étant donné que le platonisme romain et plus concrètement celui que Cicéron connait, est tributaire des enseignements des maîtres stoïciens de Rome.Cette réception sera le point de départ pour comprendre comment Cicéron imite et émule le style et le contenu des dialogues de Platon et cela afin de rendre compte des différences et des similitudes entre leurs doctrines philosophiques. Cette thèse permettra de révéler l´influence que la philosophie de Platon a eu sur la configuration de la pensée et du langage philosophique à Rome ainsi que sur celle du domaine religieux et de celui de la législation romaine.Le De Legibus de Marco Tulio Cicéron sera l´œuvre-pivot de notre recherche. Ce dialogue n´a pas été exclusivement rédigé en tant qu´une imitation du style et du contenu des Lois de Platon; en effet, son contenu reflète non seulement l´importance qu´a eu le dialogue platonicien en tant que modèle dans l´élaboration des dialogues philosophiques de Cicéron, mais plus exactement celle de sa perspective politique et philosophique telle qu´elle est exposée dans le De Oratore, De Re Publica et le De Legibus.C´est à partir du langage que nous aborderons le processus d´imitation et d´émulation, c´est-à-dire que dans un premier temps, nous analyserons la façon dont Cicéron traduit l´œuvre de Platon. Nous observerons ensuite comment Cicéron adopte la structure rhétorique du dialogue platonicien. Finalement, nous présenterons la notion de loi naturelle comme élément grâce auquel nous montrerons l´empreinte du platonisme contenu dans le De Legibus. Il est pertinent de souligner que ce platonisme cicéronien a été marqué par un dialogue constant entre les différentes traditions stoïciennes, académiciennes et péripatéticiennes tout autant que par les disputes contre les épicuriens et les griefs nourris par une réalité romaine déchirée par une crise politique et spirituelle. / The following dissertation examines the reception of Plato’s philosophy in Rome, with special focus on how Marcus Tullius Cicero, between the years I to C. approximately, receives, studies, translates and imitates the work of the Greek philosopher. Furthermore, it analyses the way in which the Stoics received Plato’s philosophy, considering the fact that Roman Platonism, and that of Cicero in particular, was communicated by the Stoic teachers of Rome.This reception will be the starting point in order to comprehend Cicero’s imitation and emulation of the style andcontent in the dialogues of Plato, and to perceive similarities as well as dissimilarities in his philosophic doctrines. This dissertation will highlight the influence that Plato’s philosophy exerted on the development of the thoughts and philosophic language of Rome, as well as its contribution to Roman religion and legislation.The point of reference for this paper is the De Legibus by Marcus Tullius Cicero. The dialogue was not composedexclusively as an imitation of the style and content of Plato’s The Laws; instead, it reflects the importance of the Platonic dialogue as a model for the philosophic dialogues which Cicero formed, specifically the political and philosophical proposition that Cicero presents in De Oratore, De Re Publica and De Legibus.The process of imitation and emulation will be addressed from a linguistic perspective. In other words, an analysis ofhow Cicero translates the work of Plato will be followed by an observation of how Cicero adapts the rhetorical structure of the Platonic dialogue. Finally, the paper will discuss the notion of the natural law as an element through which it is possible to demonstrate the Platonism that encompasses Cicero’s De Legibus. It is also worth mentioning that Cicero’s Platonism was characterized by the continuous interchange with the various Stoic, Academics and Peripatetic traditions, the disputes with Epicureans, and the objections of a Roman society immersed in a political and spiritual crisis.

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This dissertation is a study of the differing explanatory criteria used for the assessment of epistemic medical claims, particularly anatomical claims, in the work of Galen of Pergamum (129-c. 216 CE). It focuses on Galen's use of anatomy and anatomical exegesis to position himself in relation to the various medical sects or haireseis active in the Late Roman Empire. Consequent on the emergence of invasive anatomical investigations in the early Hellenistic period (3rd cent. BCE), the explanatory and therapeutic value of anatomical information came to be a defining characteristic of competing medical sects. The Empiricists, who, we are told, were reacting to what they believed was the theoretical promiscuity of other medical thinkers, took their name from their reliance on experience rather than theory, the latter a methodological commitment they attributed to other medical thinkers whom they grouped under the broad category of Dogmatists. This sensitivity to theoretical claims is apparent from the fact that the Empiricists eschewed anatomical dissections, on the grounds that they required analogical moves from structures in corpses to structures in living creatures. If Galen is to be taken at his word, by the second century CE, sectarian disputes between the medical sects had risen to a fever pitch. Galen, who was at pains to make a place for his own medical beliefs in this debate, stresses the need for explanatory theoretical accounts of the body and things relevant to its biological function but also insists that these theoretical accounts be based in empirical observations. One of the arguments he must overcome is the problem of anatomical analogy, raised by the Empiricists. Galen not only engages with this issue from an abstract point of view but, this dissertation argues, he engages with it through the narrative structure of his anatomical accounts throughout his work and especially in his procedural anatomical handbook, De Anatomicis Administrationibus. Historically, this treatise has either been ignored by scholars or studied as a technical treatise that lacks in artifice. This dissertation questions this approach and considers the argumentative role of Galen's anatomical exegesis in the debate over the explanatory value of anatomy in Greco-Roman medicine. It takes as one of its main focuses, Galen's accounts of elephantine anatomy. It argues that these accounts are governed by different norms of assertion, which do not place the same premium on accurate reporting of anatomical detail, from the surrounding anatomical narrative in De Anatomicis Administrationibus. To that end, it shows the need for a more nuanced reading of fachprosa, such as Galen's anatomical work, than these texts have historically received. / text

Orientador: Paulo Sergio de Vasconcellos / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-13T11:51:15Z (GMT). No. of bitstreams: 1 Lima_SidneyCalheirosde_D.pdf: 4349754 bytes, checksum: 20121ead18adbfbc21105ec1bee4948f (MD5) Previous issue date: 2009 / Resumo: Os cinco livros do De finibus bonorum et malorum de Cícero, obra publicada em 45 a.C., constituem três diálogos em que são discutidas as doutrinas morais de três escolas filosóficas da época helenística. O primeiro diálogo trata do pensamento de Epicuro; no segundo, discute-se o pensamento dos estóicos; o terceiro, por fim, contempla a filosofia moral de Antíoco, pensador grego contemporâneo de Cícero cujo nome está ligado à Academia. No presente trabalho, nós apresentamos a tradução dessa obra em Português acompanhada de notas explicativas que tratam de alguns aspectos dramáticos, históricos, culturais e filosóficos que nos pareceram pertinentes a uma boa compreensão das discussões que são representadas em cada um dos diálogos. Para introduzir o texto da tradução, nós apresentamos um estudo, que se divide em dois capítulos. No primeiro capítulo, nós nos propomos investigar o gênero literário a que pertence o De finibus, isto é, o diálogo filosófico, dando uma especial atenção a seu estatuto mimético e às relações que esse gênero mantém com outras formas de discurso que foram cultivadas na Antigüidade. No segundo capítulo, foi nosso objetivo analisar o caso específico do De finibus. Dessa forma, nós estudamos a maneira como o autor unifica os três diálogos sob a forma de um tratado e analisamos as relações que existem entre o gênero dialógico e o método de investigação que consiste em in utramque partem dicere com vistas a descobrir aquilo que é mais probabile no que diz respeito a uma quaestio. Por fim, nós examinamos a composição mimética dos diálogos particulares para propor algumas interpretações a respeito da maneira como a utilização das diferentes cenas e das personagens e também a organização da obra sob a forma de um tratado puderam servir à argumentação do autor. / Doutorado / Letras Classicas / Doutor em Linguística

This thesis examines whether the theological method currently known as inculturation was used in the Supper Narratives of the New Testament. A methodology is set up in which texts are examined against the backdrop of Graeco-Roman, Judaic and early Christian cultures. This methodology focusses on family resemblances and analogies, rather than genealogy or causal dependence to examine the links between text and context. It also avoids claims for orthodoxy dependent on claims about origins. Engaging with the claims of writers from Schweitzer, through Jeremias and up to the present, three themes are identified: meals, sacrifice and eschatology. The manifestations of each are examined against the three cultural groups:Judaic, Graeco-Roman and early Christian. The Supper Narratives (Mk 14:12-26, Matt. 26:17-30 and Luke 22:7-23 and 1 Cor 11:17-34) are then mapped against these themes. Analogies to the cultural groups are then traced. This process leads to conclusions that the New Testament writers did use a methodology which can be identified as inculturation. It manifests itself particularly through patterns identified by anthropologists as bricolage and re-accentuation. A notable example is "sacrificialisation", in which events and items are invested with a fresh sacrificial significance. Judaic concepts (e.g., covenant and Atonement) and rituals (e.g., sacramentals and Passover) dominate the interpretations of Jesus' last meal with his disciples. This does not mean that inculturation only took place in relation to Jewish culture. Many of the concepts used (e.g., sacrifice and sacrament) share commonalities with Graeco-Roman thought which allows them to engage with such world-views. This process sees Judaic understandings used as correctives to Graeco-Roman thinking about sacraments. It also sees Jewish concepts used to address Graeco-Roman values, and give an added historical depth (antiquitas) to a comparatively recent event. / Biblical and Ancient Studies / D.Th. (New Testament)

Ce mémoire vise à analyser l’importance du cosmopolitisme dans la pensée de Cicéron. Dans l’introduction, nous présentons d’abord une histoire de la réhabilitation de Cicéron en tant que philosophe et une chronologie de la pensée cosmopolite. La deuxième partie consiste en une analyse de trois textes de Cicéron : De Finibus, De Officiis et De Re Publica, pour trouver une réponse à notre problématique. La conclusion qui sort de cette analyse est que Cicéron a toujours effectué un compromis entre le cosmopolitisme et l’appartenance à une communauté locale, sans prendre catégoriquement un parti, même si son coeur penche davantage vers Rome. Nous avons mis en parallèle ce compromis avec l’ambiguïté de Cicéron quant à la problématique des genres de vie. Ce parallélisme montre que la tension entre cosmopolitisme et appartenance à une communauté locale n’est qu’un cas particulier d’une ambiguïté plus générale des oeuvres de Cicéron, envers la philosophie. / The goal of this thesis is to study the significance of the ideology of cosmopolitanism in Cicero’s philosophical works. In the introduction, we present a history of the rehabilitation of Cicero the philosopher and a chronology of cosmopolitan thought. In the second part we analyse three texts of Cicero: De Finibus, De Officiis and De Re Publica, in search of passages pertaining to cosmopolitanism. From this analysis, we must conclude that Cicero always compromises between cosmopolitanism and his sense of belonging to a local community, even if he is a fervent Roman patriot. Similar to this compromise is the ambiguous answer of Cicero to the problem of which is the best way of life: the political or philosophical life. This similarity informs us that the tension between cosmopolitanism and patriotism is just a special case of a more general ambiguity present in Cicero’s work, toward philosophy itself.

This dissertation is a historical analysis of Varro’s De Lingua Latina, a linguistic treatise composed in the 40s BCE during Rome’s transition from oligarchic Republican government to the monarchic settlement of the Augustan Principate. I advance a reading which restores contemporary political and intellectual context to the treatise, complementing and revising previous scholarship which has traditionally focused on the Greek philosophical pedigree of Varro’s work. As such, I explore Varro’s thematic emphasis on natura (‘Nature’) in his linguistic programme, which, as a term with wide-ranging intertextual functions, embodies its complex philosophical, political, and literary character. This five-chapter dissertation is subdivided between the surviving books on etymology (Chapters 1-3) and inflection (Chapters 4-5). In Chapter 1 (“Organisation and Meaning in Varro’s Etymologies”), I explore Varro’s etymologies in De Lingua Latina, Books 5-7, and explain how his programmatic emphasis on natural philosophy conveys his unique etymological authority. In Chapter 2 (“Grammatical Discourse in De Lingua Latina”), I consider Varro’s reception of grammatical techniques of etymological exegesis, elucidating his preference for philosophical readings of poetry and the social value of literary sophistication in the late Republic. Chapter 3 (“Ethnography and Identity in Varro’s Etymologies”) develops Varro’s etymological project as a kind of ethnography of the Roman people, which contextualises Varro’s philosophical intervention in the changing circumstances of his era. Chapters 4-5 are devoted to an analysis of Books 8-10, in which Varro describes his theory of morphological inflection (declinatio naturalis) as a platform for Latin linguistic standardisation. In Chapter 4 (“Declinatio and Linguistic Standardisation in the late Republic”), I survey the politics of linguistic standardisation in the late Republic. Mediating in a debate between Cicero and Caesar, I describe Varro’s nuanced revision of existing models of analogical inflection, and characterise his use of natura to explain linguistic standards. In Chapter 5 (“Linguistic Analogy and Natural Ratio in De Lingua Latina, Books 8-10”), I relate Varro’s linguistic innovations to contemporary shifts in cultural authority, and demonstrate how his transference of linguistic standardisation to philosophy entails a radical reorganisation of the existing political status quo. / text

This thesis examines whether the theological method currently known as inculturation was used in the Supper Narratives of the New Testament. A methodology is set up in which texts are examined against the backdrop of Graeco-Roman, Judaic and early Christian cultures. This methodology focusses on family resemblances and analogies, rather than genealogy or causal dependence to examine the links between text and context. It also avoids claims for orthodoxy dependent on claims about origins. Engaging with the claims of writers from Schweitzer, through Jeremias and up to the present, three themes are identified: meals, sacrifice and eschatology. The manifestations of each are examined against the three cultural groups:Judaic, Graeco-Roman and early Christian. The Supper Narratives (Mk 14:12-26, Matt. 26:17-30 and Luke 22:7-23 and 1 Cor 11:17-34) are then mapped against these themes. Analogies to the cultural groups are then traced. This process leads to conclusions that the New Testament writers did use a methodology which can be identified as inculturation. It manifests itself particularly through patterns identified by anthropologists as bricolage and re-accentuation. A notable example is "sacrificialisation", in which events and items are invested with a fresh sacrificial significance. Judaic concepts (e.g., covenant and Atonement) and rituals (e.g., sacramentals and Passover) dominate the interpretations of Jesus' last meal with his disciples. This does not mean that inculturation only took place in relation to Jewish culture. Many of the concepts used (e.g., sacrifice and sacrament) share commonalities with Graeco-Roman thought which allows them to engage with such world-views. This process sees Judaic understandings used as correctives to Graeco-Roman thinking about sacraments. It also sees Jewish concepts used to address Graeco-Roman values, and give an added historical depth (antiquitas) to a comparatively recent event. / Biblical and Ancient Studies / D.Th. (New Testament)